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Related Content. Ethics and Spirituality in Islam Sufi adab. The notion of adab is at the heart of Arab-Islamic culture.
Born in the crucible of the Arabic and Persian civilization, nourished by Greek and Indian influences, this polysemic notion could cover a variegated range of meanings: good behavior, knowledge of manners, etiquette, rules and belles-lettres and finally, literature. This collection of articles tries to explore how the formulations and reformulations of adab during the first centuries of Islam engage with the crucial period of the first great spiritual masters, exploring the importance of normativity, but also of transgression, in order to define the rules themselves.
Ethics and Spirituality in Islam: Sufi adab
Assuming that adab is ethics, the articles analyse the genres of Sufi adab , including manuals and hagiographical accounts, from the formative period of Sufism until the modernity. Organization: Inarah Conference. The quranic Noah narratives provide a fascinating window into the making of Muhammad as an eschatological prophet. This book examines their form, content, and sources as a means of deciphering the scribal and intertextual nature of the This book examines their form, content, and sources as a means of deciphering the scribal and intertextual nature of the Qur'an and the Jewish-Christian background of the messianic controversy out of which Islam emerged.
The view that Muhammad was once tentatively though of as a new Messiah challenges our picture of Islam's origins. In this paper I examine the parallels that can be drawn between chs. View on cierl. Apocalyptic trends in late Antiquity: A necessary bridge between modern Jewish, Christian, and Islamic studies 2. The Qur'an as a palimpsest; or, the Quranic corpus from an intertextual perspective 3.
Thematic and Thematic and structural affinities between 1 Enoch and Qur'an ; ; ; , 44, 46 4. The reception of 1 Enoch within formative Islam: A few contrasting hypotheses 5. Some final remarks"". Auguramos lo mejor para este joven profesor. Jorge M. Ayala Universidad de Zaragoza. Segovia 1.
The Three Baumgarten, and Daniel Boyarin 2. Oliver 3. Paul beyond Judaism? View on fortresspress. Selective remembering of the past, mythical and hyperbolic reworking of elusive historical data, ethnic and genealogical self-legitimation, artificial distinction between sameness and otherness and more or less systematic historisation of dogma conspire to inscribe religious renewal as divinely sanctioned rather than politically achieved due to more mundane reasons — and thus contribute to re present self-identity as an unproblematic notion.
Likewise adaptation of previous textual materials in a polemical fashion often plays a particularly significant role therein and stands as a means to obliquely but effectively enhance identity claims. View on 4enoch. Spanish ed. Publisher: Trotta. Publication Date: Mar View on trotta.
Drawing upon Munck's insights, Krister Stendahl was the first to set forth in the s and the s a radical new imterpretation of Paul's message and mission. This brief study summarises the results of their groundbreaking research, analyses their at times contrasting proposals, and reflects upon their fascinating implications.
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The purpose of this book is twofold. It aims at providing a survey of — and a Spanish introduction to, which was heretofore lacking — the "radical new perspective on Paul". Yet it also intends to contribute to the latter by re-examining Yet it also intends to contribute to the latter by re-examining afresh Paul's Jewish background in light of contemporary Second Temple scholarship. Segovia has, in several ways, made an important contribution to the study of Paul and Second Temple Judaism.
It is hoped that Spanish-speaking communities on both sides of the Atlantic will take notice of this important work. To my knowledge, it represents the best and most updated treatment of Paul within his Second Temple Jewish matrix written from the so- called radical new perspective. Pauline scholars across the globe should take notice. Oliver Bradley University.
A must for all Spanish scholars on, and Spanish readers interested in, Paul. To be sure, this is one of the most thoroughly debated issues in contemporary Pauline scholarship — an issue upon which this book tries to shed new light in dialogue with the work of scholars such as Krister Stendahl, Lloyd Gaston, John Gager, Stanley Stowers, William Campbell, Mark Nanos, Pamela Eisenbaum, Caroline Johnson Hodge, Paula Fredriksen, and David Rudolph by re-examining the apocalyptic roots of Paul's message in its Second-Temple Jewish setting.
Publisher: Carlos A. Segovia Publication Date: Jan Which Theologies in Conflict? Sacchi's and E. Abstract: 4 Ezra sets forth a kind of dialogical retextualization of the idea that salvation is unconditionally granted by God to his chosen people in order, first, to discuss its accuracy and, second, to dismiss it together with the Abstract: 4 Ezra sets forth a kind of dialogical retextualization of the idea that salvation is unconditionally granted by God to his chosen people in order, first, to discuss its accuracy and, second, to dismiss it together with the opposing view according to which salvation in only granted to, even if not self-achieved by, those who have good deeds to their credit.
A comparison between 2 Sam 7; 1 Kgs 8. I will also argue that they may be further clarified through a cross-reading of P. Sanders' studies. And that the first view can be found again, to one extent or another, in several post-Biblical Jewish texts such as the Hodayot from Qumran and Paul's letters.
Yet my main point will be to suggest that, in spite of their different purposes, the author of 4 Ezra might have had in mind Paul's controversial reuse of such view, since 4 Ezra 8. Introduction: Mediatorial figures in Second Temple Judaism 2. Afraates sobre la divinidad de Cristo: resumen de los argumentos Conceptual Art and Visual Poetry. Film Studies and Cinema Studies. A brief study on the many faces of the Other diversely understood as limit, mystery, absence, ghost, chance, sense, memory, event More Info: "Ingmar Bergman y los rostros del Otro".
View on pcb. More Info: "Las religiones del Libro y el problema del tiempo. Pages 35— Pages 89— DL: V Solana Dueso, E. Blasco Aznar. Life of Adam and Eve  more. Orlin, L. Fried, J. Knust, and M. Satlow, Old Testament Pseudepigrapha. View on routledge. Psalms of Solomon  more. Knust, E. Orlin, and M. Testaments of the Twelve Patriarchs  more. Early Islamic Studies —  more.
Book Series. Apocalypticism: Cross-disciplinary Explorations more. Peter Lang's new book series, Apocalypticism: Cross-disciplinary Explorations, brings together innovative volumes exploring the production and dissemination of apocalyptic ideas in ancient, medieval, and modern times as well as their Peter Lang's new book series, Apocalypticism: Cross-disciplinary Explorations, brings together innovative volumes exploring the production and dissemination of apocalyptic ideas in ancient, medieval, and modern times as well as their intellectual and social settings.
The series invites proposals from all academic disciplines relevant to the study of apocalypticism in all its complexity and inherent ambiguity, with an emphasis on its role as an utopian counterpoint to the miseries of the present world, as an indirect albeit sophisticated means of social control, and as a countercultural and eventually subversive phenomenon in times of crisis. It publishes monographs, collected works, and text editions in English, German, and French dealing with the grammars of the apocalyptic imagination, the connections between prophecy and apocalypticism, the semiotics of apocalyptic and millennial rhetoric, the instrumentality of apocalyptic discourse, the decoding of apocalyptic scare tactics, the sociology of apocalyptic groups, and the evolution of mainstream and marginal symbols, images, motifs and concepts relative to the end times and the doomsday through literature, religion, culture, and politics.
Divulgation Articles. View on revistadelibros. The Library from Qumran and the Essenes Spanish  more. Religion , Islamic Studies , and Religious Studies. View on webislam. Spanish  more. Radio Programmes. View on deutschlandfunk. Book Reviews. Review of A. Publication Date: Jan Review of J. A Very Short Review of P. Rahman then proceeds to identify the ideological constraints of the exegetes, or the interpreters of scriptures, from various periods in order to understand their horizons.
This inevitably offers insights into the limitations of interpretations by each of them. He points out that even the number of verses that directly or indirectly refer to jihad — whether as a violent act or a peaceful one — is subject to interpretation based on the intellectual conditioning of the person counting.
Rahman, however, focuses on eight specific verses that either refer to the word qital translated both as fighting and killing or any other aspects of warfare in an unambiguous manner. To make a comparison easy, he juxtaposes the summarised versions of their various interpretations in the form of a table. Some of the exegetes listed in the table insist on treating all the wars fought during the lifetime of the Prophet of Islam as essentially defensive endeavours.
Index of Cults and Religions | Watchman Fellowship, Inc.
Such an approach, the author argues, drastically limits the range of possible meanings that can be drawn from the Quranic texts on jihad. The ideological reasons for this narrow interpretation, in all probability, would include attempts by some exegetes to offer a reading of the scriptures that is compatible with modernity and the canons of international law. On the opposite end of the spectrum, many commentaries can be found that emphasise the urgency of waging jihad whenever and wherever Muslims are under real or imagined subjugation — regardless of whether that involves disobeying the state and disregarding international treaties.
Based on his analysis of these texts, he concludes that traditional Islamic jurists justified jihad both in its defensive and offensive forms.
They, however, put many conditions for it to be justified: first, it does not become obligatory for all Muslims until they come under direct attack by infidels; second, it must be undertaken for the glory of Islam rather than for the pursuit of land and wealth; and third, it cannot be waged if the enemy is more than two times as powerful as Muslims.
One of those traditional exegetes is Shah Waliullah whose writings inspired numerous Muslim scholars in the 19th century to pursue either the revival or reform of Islam in India. This does not necessarily imply killing them — not at least indiscriminately. He also declares that it is illegal for non-state groups or individuals to declare jihad without the approval of the state. Rahman identifies various devices through which individual interpreters have arrived at widely varying interpretations of the verses on jihad.
These devices mainly include: resorting to a literal meaning of a term, specifying the context in which a verse is said to have been revealed, and expanding a term semantically to explore all its possible meanings. Both the modernist scholars and their traditionalist rivals have employed these devices, in line with their ideologically-affected and historically-informed world views, to read and interpret texts on jihad. Some of them even combine various devices if and when it suits them. To cite just one example, a focus on literal meanings helps Sir Syed Ahmad Khan emphasise the purely defensive nature of jihad mentioned in some verses of the Quran.
But when he is dealing with an aggressive jihad mentioned in other verses — such as those on waging war against non-Muslims who invade Muslim lands, attacking non-Muslims who break their oath of allegiance or are capturing Muslim women and children — he moves to a contextualised interpretation. In all these cases, he resorts to offering specific historical contexts that justify the specific act of war.
Maulana Abul Kalam Azad, a Muslim scholar who opposed the creation of Pakistan, offers another innovative interpretation. The verse, according to him, seeks the creation of a peaceful world where everyone — Muslim and non-Muslim alike — is free of oppression and exploitation. Rahman then elaborates how some modern day jihadi leaders, such as Hafiz Saeed and Masood Azhar, have used the same interpretive devices to arrive at entirely opposite conclusions.
Their interpretations are heavily informed by the contemporary global political context — just as interpretations by modernists are informed by the British colonial context of their own time. Inspired by radical Islamists from the Arab world, Saeed and Azhar see the world as the site of a ceaseless conflict between Muslims and non-Muslims — unlike modernists who regard the world as a space where people from different religious traditions should, and can, live peacefully together.
He, on the other hand, states that an aggressive jihad against Hindus is also justified because they have invaded the Muslim territory of Kashmir and enslaved its Muslim population. Azhar, on the other hand, adopts an interpretive strategy remarkably similar to the one adopted by modernists. He, in fact, finds a justification for jihad even in the verse that enjoins Muslims to not fight against those infidels who do not take up arms against them.
According to him, the verse grants permission rather than issuing an order: it permits Muslims that they can choose to avoid a fight against those infidels but does not specifically prohibits them from doing so. In any case, he argues, the verse has been abrogated by subsequently revealed texts and is no longer applicable. Also, following the lead of radical Islamists from the Middle East, Saeed and Azhar do not consider it necessary to require formal approval from the state before waging jihad.
When a jihad was initiated in Kashmir in , Abul Ala Maududi opposed the campaign. He stated that it required an open and public approval from the state as well as a revocation of all state-level ties and treaties between India and Pakistan. Rahman, surprisingly, does not dwell much on the exchange between the two. Times have changed a lot since Countering the interpretations being made and promoted by jihadists is a risky business these days — as is painfully obvious from the cases of Professor Shakeel Auj, a professor at the University of Karachi, and psychiatrist Farooq Khan, who was also the vice-chancellor of the Swat Islamic University.